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Hak Asasi Manusia: Perspektif Islam Mahmudi, Zaenul
el Harakah: Jurnal Budaya Islam Vol 2, No 1 (2000): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v2i1.4726

Abstract

Along with the advancement of human civilization, conversations concerning human rights issues will not subside in time, because the parameters of a civilized nation is if a civilization has been able to put people in proportion, can "humanize" humans. Human rights are of the utmost importance, because human beings can be real human beings if their basic rights are fulfilled and guaranteed after fulfilling their obligations. The denial of human rights implies the denial of human existence which Allah says is used as khalifah fil al ardh. In order to support the universality of Islam and the position of Islam as rahmatan Iil Alamin, the Koran regulates all aspects of human life in all its deeds, both the deeds of the heart and the physical deeds, whether in relation to the faith, ethics, and practical both governing relationships between individuals and individuals, with society, individuals with the state, individuals with the environment, and individuals with their God. Seiring dengan kemajuan peradaban manusia, perbincangan yang menyangkut permasalahan hak asasi manusia tidak akan surut tertelan zaman, karena parameter suatu bangsa yang beradab adalah apabila suatu peradaban telah dapat mendudukkan manusia secara proporsional, bisa "memanusiakan" manusia. Hak asasi manusia menjadi sangat penting, karena manusia bisa menjadi manusia yang sebenamya apabila hak asasinya telah terpenuhi dan terjamin setelah menunaikan kewajibannya. Pengingkaran terhadap hak asasi manusia berarti pengingkaran terhadap eksistensi manusia yang kata Allah dijadikan sebagai khalifah fil al ardh. Dalam rangka mendukung universalitas Islam dan posisi Islam sebagai rahmatan Iil Alamin, Quran mengatur semua aspek kehidupan manusia dalam segala perbuatannya, baik perbuatan hati maupun perbuatan fisik, baik yang berkenaan dengan itikad, etika, maupun praktis, baik yang mengatur hubungan antar individu dengan individu, dengan masyarakat, individu dengan negara, individu dengan lingkungan, maupun individu dengan Tuhannya.
JEWISH ANTAGONISM AS PORTRAYED BY HAMKA IN THE BOOK OF TAFSIR AL-AZHAR Muhammad, Muhammad; Mahmudi, Zaenul; Hamdan, Ali; S Alahmadi, Fahd Mohana; Rusdi, Mikdar
Islam Futura Vol 24 No 2 (2024): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v24i2.19900

Abstract

Abdul Malik Karim Amrullah (Hamka) is widely recognized as a leading Muslim intellectual of 20th-century Indonesia, renowned for his extensive body of work, including both novels and Qur'anic exegesis. His tafsir has been the subject of considerable scholarly interest across Asia. The Qur'an contains numerous verses concerning the Jews, and as an exegete of the entire 30 juz of the Qur'an, Hamka offers a distinct interpretation of these verses. The 20th century was a period marked by significant global political upheaval, notably the establishment of Israel in 1948. The creation of the Israeli state had profound consequences for Muslims worldwide, intensifying anti-Jewish, anti-Zionist, and anti-Israel sentiments, which also permeated discourse in the United States and the United Kingdom. Within this context, several Islamic scholars began to integrate European concepts found in the "Protocols of the Elders of Zion," a document that portrays Jews as malevolent and conspiratorial figures. These ideas gradually infiltrated the field of Qur'anic exegesis, including Indonesian works, most prominently Hamka's Tafsir Al-Azhar, first published in 1965. Before this period, the "Protocols of the Elders of Zion" had not influenced Qur'anic interpretation. This paper seeks to critically analyze the theme of Jewish conspiracy in Hamka's tafsir by tracing the origins of his arguments, identifying the presence of conspiratorial elements in his exegesis, and examining the extent to which Hamka's views converge with those of Sayyid Qutb. The study employs a library-based literature review utilizing a descriptive-analytical and critical approach. The findings reveal that Hamka strongly adheres to the conspiracy theory espoused in the "Protocols of the Elders of Zion," depicting Jews as aiming to establish a new world order, dominate the global economy, and control Hollywood and the media. Moreover, Hamka's interpretations are significantly shaped by Sayyid Qutb's concepts of Jahiliyyah (ignorance) and Hakimiyyah (sovereignty).
The Judge’s Decision on Rejection of Polygamous Marriage Proposal in Sadd adz-Dzari'ah Perspective Mahmudi, Zaenul; Khaira, Thariqul
Sakina: Journal of Family Studies Vol 6 No 3 (2022): Sakina: Journal of Family Studies
Publisher : Islamic Family Law Study Program, Sharia Faculty, Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/jfs.v6i3.1966

Abstract

Polygamy is permitted in Islamic law and also in Indonesian marriage law when fulfilled the requirements. In decision number 280/Pdt.G/2020/PA.Sbh the application for a polygamy permit was rejected by the Judges, despite the fact that the first wife had granted permission for polygamy and the husband had met the polygamy requirements. As a result, the focus of this research is on discussing the Judge’s considerations then analyzing them using sadd adz-dzari’ah. This is normative research using a case approach, and it is carried out by tracing, searching, and reviewing materials in the form of decisions, laws, books, journals, and other sources related to polygamy and sadd adz-dzari’ah. The Judges rejected the case because the application for a polygamy permit do not comply with Law numbern1nof 1974, and Lawnnumbern9nofn1975. Sadd adz-dzari’ah states that whether the case is accepted or rejected, both contain mafsadah. The differences are in the mafsadah’s quality; if the case is accepted, the mafsadah’s quality is qath’i. Whereas if the case is rejected, the mafsadah’s quality is ghalib. Closing the definite mafsadah takes precedence, so this case is better rejected based on the sadd adz-dzari’ah analysis because the quality of the mafsadah is lower.
Penyelesaian Perkara Kewarisan Bertingkat Perspektif Maqashid Syariah Achmadiansyah, Diffada; Mahmudi, Zaenul
Sakina: Journal of Family Studies Vol 6 No 4 (2022): Sakina: Journal of Family Studies
Publisher : Islamic Family Law Study Program, Sharia Faculty, Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/jfs.v7i1.2507

Abstract

Perkara kewarisan di Indonesia sering kali muncul karena didasari oleh perasaan kurang adilnya pembagian harta waris, kemudian menjadi awal dari perselisihan antar ahli waris, karena kurangnya ilmu pengetahuan di tengah masyarakat tentang pentingnya pembagian waris, menyebabkan masyarakat menganggap remeh dan menunda pembagian waris hingga berlarut-larut yang akhirnya dapat menimbulkan persoalan baru dalam sistem kewarisan yakni terjadinya kewarisan bertingkat (munasakhat). Permasalahan seperti ini pernah terjadi di Desa Pemecutan Kelod, Kota Denpasar. Tujuan penelitian ini adalah mengetahui pendapat Hakim dan Ulama terkait penyelesaian perkara kewarisan bertingkat di Desa Pemecutan Kelod, Denpasar, Bali dalam perspektif maqashid syariah. Metode penelitian yang digunakan adalah metode penelitian hukum empiris dengan pendekatan kualitatif. Data penelitian empiris diperoleh melalui studi lapangan yang meliputi wawancara dan dokumentasi. Hasil penelitian ini adalah ditemukan dua pendapat yang berbeda di antara Hakim dan Ulama. Hakim berpendapat kosnep takharuj dapat digunakan dalam penyelesaian perkara kewarisan bertingkat ini, sedangkan ulama mengatakan tidak karena harus sesuai dengan ketentuan syara’. Pendapat hakim ini sudah sesuai dengan bunyi pasal 174 KHI dan KUHP pasal 832 yang membolehkan istri untuk menmahjub saudara pewaris serta menurut maqashid syariah yang dimana konsep takahruj jika diterapkan maka akan mengakomodir maslahat al-khamsah yakni hifdz din, hifdz nafs, hifdz nasl dan hifdz mal.